Sri Parthasarathi thunai
Srimathe ramanujaya Namaha
Srimad Vara Vara munayE Namaha
Sri vAnAchala mahA munayE Namaha
Paasuram-59
“anbAvAi AramudhamAvAi adiyEnukku
enbAvAi ellAmum neeyAvAi-ponpAvai
kElvA kiLaroLi en kEsavanE kEdinRi
AlvAikku adiyEn AL”
“அன்பாவாய் ஆரமுதமாவாய் அடியேனுக்
கின்பாவா யெல்லாமும் நீயாவாய்-பொன்பாவை
கேள்வா கிளரொளி யென்கேசவனே கேடின்றி
ஆள்வாய்க் கடியேனா னாள்”
Mesmerised by the divine love and affection of azhvar emperuman totally lost
himself and started to slowly massage the legs and hands of thirumazhisai
piran. Azhvar then edifies emperuman about his divine qualities.
(அன்பாவாய) Oh! Lord you are the personification of love
Earlier thirumazhisai piran talked about the supremacy of the lord but now
azhvar has attained the state of svAnubhavam (self experience) and has come to
the conclusion that whatever supremacy the lord may have he is nothing but the
personification of love. Andal started her prabhandam with “nArAyananE namakkE
parai taruvAn” ["நாராயணனே நமக்கே பறை தருவான்"] but diving deep in the ocean of
bhagavat anubhavam she calls emperuman as “male!” ["மாலே!"]
Thirumazhisai piran earlier felt very pleased to have made himself and all
others to love the lord but then he gradually realized that he had nothing to
do in it, everything was done only by the lord “en pakkal pRemaththai vundAkki”
["என் பக்கல் ப்ரேமத்தை உண்டாக்கி"]-These words of periavAchAn pillai can either
be taken as creating love in emperuman towards azhvar or creating love in the
heart of azhvar.
(ஆரமுதமாவாய) Oh! Lord you are my greatest pleasure. Since you are love
personified you are my complete nectar (poornAmrudham). Not only self
experience (svAnubhavam) oh lord you have also given me great pleasure.
Enjoying you is my greatest pleasure.
(அடியேனுக்கு இன்பாவாய்) I am your servant and exist for your pleasure. You
have now made me realize the actual meaning for the word ‘Joy’ (ஆநந்தம்) I
have experienced the brahmAnandam. (the ultimate joy)
(யெல்லாமும் நீயாவாய்) Though the lord is capable of granting us all sorts of
pleasures viz., nityamukthAnubhavam, ubhayavibhoothi anubhavam etc. (the
pleasures experienced by the nithyas and mukthas, the joy in this world and the
other world) Still the ultimate pleasure is the lord himself. As per the
verses, “vAsudEva sarvam” and "உண்ணும் சோறு பருகு நீர் திண்ணும் வெற்றிலை
எல்லாம் கண்ணன்" Oh! Lord you are dhAraka (that which is required for
sustenance) pOshaka (that which is required for growth) and bhokyam (that which
is required for pleasure) for me.
(பொன்பாவை கேள்வா) Oh! The lord of the golden coloured lakshmi! Whatever has
been said above were all possible only due to her presence.
(anbAvAi-ponpAvai kElvA) Emperuman is independent. So he gets angered easily
due to the mistakes committed by the jeevas. But it is piratti who calms him
down and makes him a personification of love. ‘KOlamalar pAvaikku anbAgiya en
anbEyO’ "கோலமலர்ப் பாவைக்கன்பாகிய என்னன்பேயோ"Says Nammazhvar[thiru-10-10-7]
(AramudhamAvAi ponpAvai kElvA) ‘amudhil varul pennamudhu vunda emperumAnE’
"அமுதில் வரும் பெண்ணமுது உண்ட எம்பெருமானே!" [peri-thiru-6-1-2] The whole
essence of the divine nectar has taken the form of piratti and hence being
always in her company emperuman has also become “Aramudhu”
(adiyEnukkinbAvAi ponpAvai kElvA) All the divine anubhavams have been blessed
only due to her presence. If he was brahmachari narayanan then there would
have been no great pleasure but due to her presence she not only makes
emperuman happy but also gives divine anubhavams to all of us. ‘namakkum
poovinmisai nangaikkum enbanai’ "நமக்கும் பூவின்மிசை நங்கைக்கு மின்பனை"[thiru
4-5-8]
(ellAmum neeAvAi-ponpAvai kElvA) Emperuman becomes dharaka phOshaka bhOkyangal
for us only due to her. ‘enakkenRum tEnum pAlum amudhumAgiya thirumAl’
"எனக்கென்றும் தேனும் பாலும் அமுதுமாகிய திருமால்" [peri.thirum.6-10-6]
(pAvai) “nAreenAm vuththamA vadhoo:” Best among women.
(kElvan) dear to her.
(பொன்பாவை கேள்வா கிளரொளி) Only due to the union with piratti emperuman remains
with a special brightness “sradhdhayA dEvO dEvatvamashnuthE” declare the
shruthi. This has been restated both in valmiki’s Sriramayanan and number of
paasurams of azhvars.
(கிளரொளி யென்கேசவனே) He is got his brightness due to piratti , he is my master
. Adding to his beautiful physique is the dark bundled hair (prashasta
kEsapAsam) that is admired by not only piratti but also the Vedas.
(கேடின்றி ஆள்வாய்க் கடியேனா னாள்) You take care of your servants in such a way
that there is not a slight hindrance for the kainkaryam (divine service) and
also the divine experience. By nature I am your servant (sEshabhoothan) and am
supposed to do service to you. So it is not nice for you to massage by legs,
hands etc.
Though ‘adiyen’ and ‘AL’ both convey almost the same meaning here there is no
punarukthi dosham (repeating words with same meaning more than once) since
adiyen shows the sEshatva svaroopam whereas ‘AL’ comes to indicate that for
those who do not do divine service to him there is no effect of sEshatva
svaroopam. But is it necessary for azhvar to tell all these to the lord who is
sarvagjnan (one who knows everything). Due to his deep love emperuman is
prepared to leave his status and start doing service to his servant. So
thirumazhisai piran explains the state of affairs to emperuman. The same was
done even by andal when she said, ‘kuRREval engalai koLLAmal pOgAdhu…eRRaikkum
EzEzpiravikkum vunthannOdu vuRROmE AvOm vunakkE nAmAtcheivOm” "குற்றேவல் எங்களை
கொள்ளாமல் போகாது....எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்றன்னோடுற்றோமே யாவோம்
உனக்கே நாமாட்செய்வோம்" [thiruppavai-29]
(To Be Continued)
Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam
Adiyen ramanuja dAsee
Sumithra Varadarajan
[Non-text portions of this message have been removed]
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